Makaranda Madhukar Anand Mahendale Festshrift

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 116

Vivakşā in Kāśikāvịtti : Jayāditya and Vāmana
105
express oneself = usage, to be observed to integrate or limit, specify or render the rules more flexible.
Without observing the prayoga, which meant highlighting tendencies developing in the spoken language, the vivaksā remained only a device for justifying forms which would otherwise be considered aberrant according to the rules. The device lies at the beginning of a path it will continue to travel during succeeding centuries; the Kāśikāvrtti takes this path only in the last three adhyāyas.
As regards the observation of usage to integrate, limit, specify or render the rules more flexible, an important role in the vrtti to the first five adhyāyas was played by the iti of the sūtras, which acted as an indicator of the need in these cases to resort to vivaksā. The indication of the iti of the sūtras as vivaksārtha completely disappears from the vrtti to the last three adhyāyas. It is true that the Mahābhāsyan itikaranas tataścedvivaksā appeared in and was limited to the context of the taddhita affixes. However the Kāśikāvstti had also commented on it as itikaranaśceha vivaksārthaḥ under 2. 2. 27 on compounds, nor does the use of iti in the sūtras disappear in these last three adhyāyas; however, it is noted here and there without mentioning the vivaksā. See, under 7. 2. 34, itikaranam pradarśanārtham : iti in this sūtra comes to an end of a long list of Vedic forms, and here iti, says the Kāśikā, means that we are dealing with examples that do not exclude others. Along with amiti listed in the sūtra we find abhyamiti in the Vedic expression ravimabhyamiti varunah. Regarding another iti, in sūtra 7.4.65, again coming to an end of a list of Vedic forms, it is said that it is meant to include other forms of the same type : itikaranamevamprakā-rāņāmanyesamapyupasāmgrahārtham.
Itikaranah pradarśanārthah was already present in the vrtti under 3. 1. 41 and itikaranah prakārārthah under 5. 2. 93 (note the masculine instead of the neuter); thus the interpretation of iti as pradarśanārtha and prakārārtha is not an innovation of the vrtti to the last three adhyāyas. However, it is certain that here it is used to the exclusion of any other mention of iti as vivaksārtha.
Vedic forms, we have said, and this is not a negligible detail. Bhāṣā was the language in use, but Vedic was the sacred language which did not permit